An Idea Called Bharat

Bharat is a land of ancient civilisation with a rich cultural and philosophical heritage. It is known for its diversity, encompassing over 1.3 billion people and a kaleidoscopic variety of religions, languages, and traditions. This was officially recognised alongside India in Article 1 of the Constitution adopted in 1950.

The Sanskrit word "Bhārata," signifies one who is engaged in a search for knowledge. This connects to the idea of light and enlightenment. The word ‘Bha’ is often interpreted as meaning light, as seen in words like Bhaanu and Bhaaskara (Sun), however, Bha here is not the visible light but invisible light of understanding and Rat means ‘continuously engaged’. It is also an epithet of Agni, the fire god. Thus, "Bharat" symbolises a land of light and knowledge.

The Philosophy of Bharat

Bharat's philosophy, rooted in ancient texts like the Vedas, Upanishads, and epics such as the Mahabharata and Ramayana, emphasises inter-connectedness, Dharma (Just principles), and the pursuit of liberation (Moksha). Concepts of Vasudhaiva Kutumbakam (the world is one family) reflect its ethos of harmony and inclusivity.

Bharat has been lauded by numerous global and Indian figures for its contributions to humanity, culture, and philosophy. Mark Twain, American author remarked, "India is the cradle of the human race, the birthplace of human speech, the mother of history, the grandmother of legend, and the great-grandmother of tradition." His visit in 1896 left him in awe of India's antiquity and cultural depth.

Will Durant, American historian expressed, "India was the motherland of our race, and Sanskrit the mother of Europe’s languages: she was the mother of our philosophy; mother, through the Arabs, of much of our mathematics; mother, through the Buddha, of the ideals embodied in Christianity; mother, through the village community, of self-government and democracy." This underscores India's global intellectual influence.

Indian wisdom crossed the level of Philosophy (love of knowledge) to become a higher and more complete form known as a perspective (Darshana). Many great scientists, such as Ervin Schrodinger and Nikola Tesla and philosophers like Schopenhauer were influenced by the Upanishads (books containing Indian wisdom). Schopenhauer preferred Vedantic idealism over German idealism. His fascination with the Upanishads exposed the world to the enlightenment of Eastern minds that greatly influenced Western thought. In his words, “The direct exposition we find in the Vedas, the fruit of the highest human knowledge and wisdom, the kernel of which has, at last, reached us in the Upanishads as the greatest gift of this century” (Schopenhauer vol. 1, S. 458).

He said, “How entirely does the Oupnekhat breathe throughout the holy spirit of the Vedas! How is everyone who, by a diligent study of its Persian Latin, has become familiar with that incomparable book, stirred by that spirit to the very depth of his soul! How does every line display its firm, definite, and harmonious meaning? From every sentence, deep, original, and sublime thoughts arise, and the whole is pervaded by a high and holy and earnest spirit. Indian air surrounds us, and original thoughts of kindred spirits… In the whole world, there is no study, except that of the originals, so beneficial and so elevating as that of the Oupnekhat. It has been the solace of my life, it will be the solace of my death!” (Schopenhauer 1962 § 184, S. 436–437).

Darshanas are often classified into two broad divisions of Astika (from Asti being, Astitva – existence) meaning 'knowing that which exists' or 'pious’ and the Nastika (non-existence of beings or souls and God). Samkhya, Yoga, Nyaya, Vaisesika, Purva Mimansa and Uttar Mimansa (Vedanta) are the six Astika schools of thought. Of these, Mimamsa and Vedanta depend entirely on the Vedas and exist in continuation of the Vedic tradition. Charvaka, Jainism and Buddhism are Nastika schools of thought.

Vedas

The word 'Veda' means (knowledge), and its root is Vada ‘V’ stands for Vishesha (special) and ‘D’ for coming out (as in Udgam - moving upwards). (to speak). Vedas embody divine truths which were revealed to the super-consciousness of the seers. They represent the fountainhead of Indian philosophical thought. Vedas are the most comprehensive and impartial ancient texts of knowledge, describing both Asuras and Devas. Early Vedic period hymns also extoll Asuras, but later Vedic period hymns mainly consider Devas.

Vedas have three main divisions, such as the Samhitas (sacred mantras), the Brahmanas (commentaries) and the Aranyakas (forest books). Rituals culminate in the Brahmanas. The name 'Brahmana' is derived from the word 'Brahman', which originally means cosmic mind. The word Upanishad also means where freedom is hidden or kept. By analysing the Upanishads, one discovers the freedom within oneself. Upaniṣannaṁśreyaḥ asyām iti Upaniṣat.. These are intensely philosophical and spiritual. Upanishads are called the Jnana-Kanda (the knowledge act) or 'Vedanta' (the end of the Vedas).

Upanishads also lay out the approach of knowing the Vedic perception of the Purusha as a macro-cosmic reality by knowing the self. Knowledge of the concept of the Atman and establishing the connection to Brahman, which is the all-pervasive spirit this leads to knowledge of the supreme reality. Supreme reality is defined as ‘by knowing which everything is known’, and one experiences supreme bliss (Sat, Chitta, Ananda). There are 1,180 branches in the four Vedas. Each branch is supposed to have a Upanishad. Therefore, there are 1,180 Upanishads. However, many of them are lost, and only 200+ have survived, of which 108 are popular. Only ten of these are generally studied because Śaṅkarācārya wrote commentaries on them.

Samkhya Philosophy

Samkhya is the most ancient philosophical Darshana. It is a Sanskrit term that means numbers. The quantity and type of the cosmic constituents have been enumerated to provide knowledge of reality. Samkhya is the cosmology of creation and evolution through twenty-four Tattvas (elements). Since Maharishi Kapila fixed the total Saḿkhyá (numbers) at twenty-four, his school of philosophy came to be known as “Sáḿkhya”. Samkhya does not describe Parama Puruśa (Supreme Being) as one of the Tattvas, but beyond Prakriti. Since it describes two main constituents as Prakriti and Purusha, separately, it is known as a dualist philosophy.

Krishna says in the Gita, “that state which is reached by following the Samkhya is also reached by Yoga. One who sees that the Samkhya and the Yoga are the same sees correctly.” Yoga, as the counterpart of Samkhya, means action or practice and tells us how the theoretical metaphysical teachings of Samkhya might be realised in actual practice. Thus, Samkhya Yoga form one complete system, the former being theoretical while the latter being the practical aspect.

Yoga

The word 'Yoga' comes from the root word Yuj, meaning 'Union', i.e. the spiritual union of the Individual soul with the universal soul. Gita defines Yoga as that state in which there is nothing higher or worth realising and firmly rooted in which a person is never shaken even by the greatest pain; that state free from all pain and misery is yoga.

Yoga has origins in the Maitrayaniya (or Maitri) Upanishad, Shiva Siddhanta and texts by Patanjali and Gorakshanath. Shadanga Yoga is the yoga of the six limbs as stated in the Maitrayaniya Upanishad (i) Pranayama, breath control (ii) Pratyahara (growing above the mundane) (iii) Dhyâna (meditation) (iv) Dharana (concentration) (v) Tarka (arguments, thought experiments) and (vi) Samadhi.

Nyaya Philosophy

Akshapada Gautama Rishi is the founder of Nyaya Darshana. Nyaya means finding the just and truth by comparison and argumentation. Mathematics (Ganita) can do the comparison by measurements, but for concepts, such evaluation is by logic and reasoning and for this higher algorithmic process is required. It is predominantly intellectual, analytical, logical and epistemological. It is also called Tarka Shastra (the Science of reasoning), Pramana Shastra (the science of logic and epistemology), Hetuvidhya (the science of cause), Vadavidya (the art of debating) and Anvikshiki (procedures for critical study).

Nyaya Darshana is a realist system which considers the subject and the object as distinct from each other. Knowledge or cognition is defined as apprehension or consciousness. Knowledge may be valid or invalid. Valid knowledge is called Prama and is defined as the right apprehension of an object. Nyaya maintains the theory of correspondence (Paratah Pramanya). Non-valid knowledge is known as Prama. Pramana is a valid means of knowledge. The Naiyyayikas believe that the bondage of the world is due to false knowledge, which can be removed by constantly thinking of its opposite (Pratipaksha-Bhavana). Only true knowledge leads to Niḥśreyasa (liberation).

Vaishesika

The Nyaya is concerned primarily with Pramana, the Vaisheshika philosophy is centred around Prameyas. The word Vaishesika is derived from Vishesa, which means particularity or distinction. The Vaishesika philosophy is one of the earliest known systematic realist ontologies in human history, which is pluralistic and explains the diversity in the cosmos. Its pluralism includes not only material but also non-material entities such as time, space, soul, mind and Dharma. The category of Vishesa or particularity is dealt with at length and is regarded as the essence of things. This system of philosophy was, later on, fused with the Nyaya that accepts the ontology of the former and develops it in the light of its epistemology.

Vaisheshika Sutras has ten chapters. Kanada opens his Sutra with definitions of Dharma, the importance of the Vedas and his goals. And describes three categories and their causal aspects: substance, quality and action. He explains the differences, similarities and relationships between these three. Samanya (universal), and Viśheṣa (particular or special) and their hierarchical relationship. Vaisheshika used the term “Padartha” for categories, an object of knowledge that starts from cognition. Padartha means “the meaning of a verse” or “existence signified by a word and capable of being named. Thus, it is knowable (Jneya) and nameable (Abhidheya). According to the Vaisheshika system, all objects of valid knowledge come under seven categories.

Mimamsa

Rishi Jaimini was the founder of Purva-Mimamsa. Rishi Jaimini was one of the disciples of Rishi Veda Vyasa. The word Mimamsa is derived from the Sanskrit verbal root मन् to know and its derivative root मिमंस – the desire to know or critical inquiry. It also meant 'revered thought' (Poojito Vichara) and was originally applied to the interpretation of the Vedic rituals, which commanded the highest reverence. Purva-Mimamsa is based on the earlier (Purva = earlier) parts of the Vedas, containing Mantra and the Brahmanas. Mimamsa starts with Dharma, the varieties of duty, supplemental duties, and the purpose of the performance of duties, order and the qualification for their performance.

It is a pluralistic, realistic philosophy, but it is not empirical as it accepts extra-sensory or divine existence. It endorses the reality of the world as well as that of individual souls. The soul is accepted as an eternal and infinite substance. Consciousness is an attribute of the soul which is distinct from the body, the senses and the mind. The system supports the law of karma, in other worlds and Moksha.

Uttara Mimamsa or Vedanta

Uttara Mīmāṃsā is the critical thought of the later part of the Vedas known as the Upanishads. It is called Vedanta (वेदान्त), which means the end or concluding portion of the Vedas consisting of the Upanishads. Vedanta reflects ideas that emerged from the Upanishads. Upanishads are the essence and the pinnacle of Vedic philosophy. The passages in the Upanishads speak of the identity of the individual souls, Brahman and the Supreme being.

Vedanta includes the three philosophies (Prastanatraya), from the Upanishads, which are the essence of the Vedas, the Brahma Sutra and the Bhagavad Gita. The Upanishads are called 'Shruti Prastana', the Brahma Sutras 'Nyaya Prastana', and the Bhagavad Gita, Smariti-Prastana'.

Vedanta discusses three fundamental metaphysical categories and their relationships.

(1) Brahman or Ishvara: the ultimate reality

(2) Ātman or Jivātman: the individual soul, self

(3) Prakriti/ Jagat: the empirical existence, ever-changing physical universe, body and matter

Braham Sutras

Maharishi Vyasa, also known as Badarayana, wrote the Brahma Sutras to clear the apparent contradictions of the Upanishads and show that the fundamental doctrine of all the Upanishads is the same. Identification of the individual soul (Jeeva) with the Supreme soul (Brahma). Jeeva or Atma (souls) are true instruments of the knowledge of the Brahman, and misidentification occurs because of Avidya (ignorance) and Maya (illusion), which vanish through the acquisition of true knowledge.

Bhagwat Gita

The Gita is a long philosophical hymn in the form of a conversation between Prince Arjuna and Krishna (one of the Avatars of Bhagwan Vishnu) before the commencement of the Mahabharata War that took place in 3162 BC. He delivers a perspective to Arjuna to orient him about the journey of life. It is the most succinct summary of the knowledge of Upanishads and is about life, Karma and the duties of an individual. How one should follow Dharma and become a part of the Ultimate Soul. This poem was telepathically heard by Sanjay, narrated by Veda Vyasa and written by Ganesha.

In the Bhagavad Gita, Krishna endows Arjuna with wisdom, devotion, and self-realisation. They talk about a variety of theological and philosophical issues. According to the Gita, the only way to end the Samsaric cycle is by way of Karma (actions) using Dharma. Meditation, above all things, including non-attached action, frees one from all afflictions. It is the key to finding peace. One must elevate the mind and soul to look beyond appearances. He also explains the nature of Paramatma, the purpose and charter of an individual soul, structure and order of the cosmos.

Other Ancient Schools. Ancient India was a fertile ground for diverse schools of wisdom, including heterodox (nastika) systems and other traditions, Charvaka (Lokayata), Ajivika, Ajñana, Shaiva Traditions, Raseśvara, Pancharatra and Other Sramana Traditions.

Ajivika was a heterodox school founded by Makkhali Gosala, a contemporary of the Buddha and Mahavira. It rejected Vedic authority and emphasised strict determinism (niyati), asserting that all events are predestined and human effort cannot alter fate.

Ajñana was a sceptical school that questioned the possibility of certain knowledge, advocating agnosticism.

The worship of Shiva or Rudra goes back to the Vedas. In the Yajurveda, the Shatarudriya is described. The Taittiriya Aranyaka describes the Cosmos as the manifestation of Rudra. Some of the Upanisads, the Mahabharata and some Puranas glorify Shiva or Rudra.

Raseśvara was a lesser-known school focused on alchemy and the use of mercury (rasa) for spiritual and physical transformation. Raseśvara contributed to Indian alchemy and medicine, influencing Ayurvedic practices. Its emphasis on material transformation complemented spiritual pursuits.

Pancharatra is a Vaishnava philosophical system centred on the worship of Vishnu. While aligned with Vedic traditions, it was sometimes considered distinct due to its unique Agama texts and practices. Pancharatra emphasises devotion (bhakti) and ritual worship, with texts like the Narada Pancharatra outlining cosmological and soteriological ideas. It posits Vishnu as the supreme reality, with the soul achieving liberation through surrender.

The Sramana movement, active from the 8th to the 3rd centuries BCE, included non-Vedic traditions beyond Buddhism and Jainism, such as various ascetic groups that rejected Vedic ritualism. These groups emphasised personal effort, meditation, and ethical living over Vedic practices. They varied widely, from extreme ascetics to philosophical sceptics, challenging Brahmanical orthodoxy.